Consciousness and language in philosophy. Expression in the language of public consciousness

Consciousness is inextricably linked with language and arises simultaneously with it. But there is a certain relationship between consciousness and language. Language is a way of existence of consciousness. The connection of consciousness with language is manifested in the fact that the emergence and formation of individual consciousness is possible if a person is included in the world of verbal language. Together with speech, the individual learns the logic of thinking, begins to talk about the world and about himself. The richer the content of a person's spiritual world, the more he needs linguistic signs to convey it. A change in language is an indication of a change in consciousness. Language is a system of signs through which a person cognizes the world and himself. A sign is a material object that reproduces the properties of another object. It is possible to distinguish natural (verbal, oral, written speech, sounds, gestures) and artificial, arising on the basis of the natural (language of logic, mathematics, music, painting) system of signs of the language.

The language has the following features:

cognitive;

communicative;

informational;

pragmatic;

estimated.

One of the conditions for the possibility of the formation and objectification of the individual's consciousness is the ability to declare one's independent existence through language. In verbal communication, a person acquires the ability to consciousness and self-awareness. The content of consciousness directly depends on the space of verbal communication. The specificity of the national language has an impact on the nature and content of the national culture. For example, European languages are focused on a rational attitude to the world and contain fewer words to convey an emotional state, an inner experience. The difference between consciousness and language lies in the fact that a thought is a reflection of objective reality, and a word is a way of fixing and transmitting thoughts. Language promotes mutual understanding between people, as well as a person's awareness of his actions and himself. The following types of speech can be distinguished (Figure 3.1):

Figure 3.1 Types of speech.

The word, as a unit of language, has external sound (phonetic) and internal semantic (semantic) sides. Among non-linguistic signs, there are signs-copies (prints), signs-signs, signs-signals, signs-symbols. There are also specialized (symbol systems in mathematics, physics, chemistry, linguistics) and non-specialized languages (Esperanto). In the process of the historical development of the language, the language of science was formed, which is distinguished by accuracy, rigor, and unambiguity of concepts, which contributes to the accuracy and clarity of formulations. In social and humanitarian knowledge, the use of an artificial language is difficult.

One of the main directions in the development of modern man is associated with his sign-symbolic activity. Therefore, modern philosophy is necessarily a linguistic (linguistic) philosophy.

CONCLUSION

So, having considered schematically the main material forms of existence of consciousness, we must say that these forms are not the only ones. There are and can exist other material forms of existence of consciousness. However, what has been said is enough for the purpose of the study in this connection to be achieved.

At the same time, the aspects of the category of consciousness and its material forms of existence that have been studied so far concern only external definitions of consciousness. Further ascent must reproduce consciousness in its essence and modifications of this essence, that is, its immediate content, as a dialectical process.

With the help of linguistic means, we express any of our relations with the world, with other people, with previous and future generations. But the point is not only that language is a universal means of expressing everything that a person encounters in his life. Although one of the main directions of development of modern man is associated with his sign-symbolic activity. Therefore, modern philosophy is necessarily a linguistic (linguistic) philosophy.

In addition to the general purpose of language as a means of expression, it is necessary to point out the expressive specific role that it plays in relation to the structures of consciousness.

From all the above, I conclude that language is an integral part of consciousness. At the same time, one simply cannot exist without the other. Otherwise, the social existence of mankind is simply impossible.

LIST OF USED LITERATURE

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Materialistic philosophy considers language as an ability that arose in the course of the development of consciousness in a natural way, idealistic - as a creation of the spirit.

Mimic-gestural and sound means of mutual communication of higher animals served as a biological prerequisite for the formation of human speech. The pre-man, and then the primitive man, sought to give some form to the natural cry. Sounds and cries, intertwined, turned into the basis of words. Behind the various sound complexes certain objects gradually began to emerge.

Already ancient philosophers understood that there is a connection between the word, the image that it expresses, and the object. So, for Plato, the name (word) imitates the essence. Medieval theologians believed that the ability of language was granted to man by God.

In modern times, it was believed that language expresses concepts, is a means of logical thinking. T. Hobbes argued that language provides communication between people, the progressive development of culture, called for the clarification of the possible exact definitions of words that fix their full meaning. D. Locke and G. Leibniz pointed out that words are tools of truth. French materialists of the 18th century. believed that all the ideas of the human mind are due to the presence of words and signs, and everything that happens in the soul is reduced to the activity of the imagination. K. Helvetius' remarkable conjecture is the idea that the origin of consciousness, thinking and language is connected with labor activity. Later (19th century) vulgar materialists claimed that language arose from the cries that accompanied collective labor. In the work "Treatise on the origin of the language" (1772) I.G. Herder, a German philosopher of the Enlightenment, criticized the theory of the “divine” origin of language, came to the conclusion that language arose naturally, in its original form serves as a means not only for conveying thoughts, but also for expressing feelings. Along with language, an important role in the communication of people and their development, according to Herder, is played by art, science, craft, social institutions.

W. Humboldt (beginning of the 19th century) understood language as a continuous spiritual creativity, which, in relation to the subject, has independence. In philosophy, the view was affirmed: language acts as a means of revealing the significance (value) of objects for the subject. Language, I guess. E. Cassirer is an autonomous cultural form, it functions as an intermediary of thought and thus is able to open the whole world to consciousness. Forms of culture (science, art, myth, religion, etc.) live and are possible thanks to language. Neo-positivists believed that accuracy in the word is an unattainable ideal, but it should be strived for. The imperfection of natural language is overcome by the use of logic and other formalized means.

In the historical development of the philosophy of language are seen:

1) the philosophy of the name (antiquity, the Middle Ages), where the thing, essence (idea) and name (word) are compared;

2) the philosophy of statements, where concepts and judgments appear;

3) the philosophy of value attitudes, which are both personal and social in nature.

There are three main functions in the language (K. Buhler):

1) expressions (discoveries);

2) influence with the help of an appeal, message, etc.;

3) relation to a thing (naming, orientation, image). What is denoted by the word turns out to be multi-valued. Along with the fixation and evaluation of any state of affairs in the language, the path for action must be indicated.

The unity of language and thinking does not mean their identity. The volume of language exceeds the volume of thinking. After all, a person does not have time to master the flows of contradictory information, to make it fully his own, and not everything that an individual expresses in a language is understandable, explainable, close to him. In addition, people with different knowledge and life experience put different semantic content into the same verbal expression. There is also allegorical speech (in fables, anecdotes). Along with thinking, on the basis of words, there is a non-verbal consciousness (inner speech). Thought and feelings, desire and mood, request and order etc. Non-verbal language also manifests itself in the forms of laughter, coughing, visual contacts. For example, in the television series Seventeen Moments of Spring, the scene of a meeting between a Soviet intelligence officer and his wife in a cafe is presented as “eye contact”. Non-verbal consciousness is also expressed through non-reflective thought, which is characterized by plasticity, blurred nature of the structure, complex transitions and interweaving of elements, mobility of connections. Body language and intonation are especially important when information cannot be given accurately and definitely. There is also an act of silence that performs various functions: cognitive as the inexpressibility of the innermost or intimately personal; communicative as a value attitude to the subject or as a personal position, etc. The "voice of silence" can also express naivete, the consciousness of a fool.

According to some researchers, the power of language is quite great: using certain words, people create or exclude certain objects from life. With the mastery of the language of mass communications, a person involuntarily becomes a prisoner of current opinions, prejudices, assimilates ready-made options for assessing certain phenomena. In real life, conflicting trends coexist:

a) a person is more or less subject to the "tyranny" of the language;

Establishing a correspondence between logical (concept, judgment, conclusion), verbal and factual material is interpretation. According to the concept of D. Dennett, “consciousness is ... a special kind of activity of the psyche associated with the interpretation of information entering the brain from the outside world and from the organism itself. Each such interpretation is hypothetical and can be instantly replaced by another, more appropriate to the real situation. In philosophy, “we are dealing with two main objects of interpretation - “things” (real events, objects of nature and human activity) and texts. Interpretive philosophical knowledge about "things" - "primary" interpretation - is akin to empirical scientific knowledge...

The secondary interpretation of texts - the interpretation of interpretation - deals with "concepts about concepts", is the leading one for philosophers, relying on a huge array of historical and philosophical texts.

Distance in time allows the true meaning of the event to manifest itself, which acquires relative completeness, integrity. Revealing the meaning of the text is an endless process in time and culture.

The meaning of the language is its semantics, the practical meaning of the language acts as pragmatics. Language, reflecting various natural and socio-economic conditions, has the property of selectivity. For example, the peoples of the Far North have a specification for the names of snow and there is no such specification for the designations of colors that have no meaning in their lives. Language thus acts as a link between practice and consciousness. In the history of mankind are interconnected:

1) "invention of the language" and the creation with its help of the information and cognitive base of human activity;

2) creation of technology as a collective goal-oriented activity.

Interaction, communication between people is communication. It gives social interaction a semantic and ideally meaningful character. Communication includes:

1) participants endowed with consciousness and language;

2) the situations they seek to comprehend;

3) texts expressing the meaning of the situation in the language;

4) motives and goals that encourage subjects to contact each other;

5) the process of material transmission of texts.

Speech communication is able to flow into joint actions. The communicative function of language involves establishing contact between people, coherence (understanding) of the language of the speaker (writer) and the language of the listener (reader). Hermeneutics is a direction in philosophy in which understanding is considered as a condition of social existence. In a narrow sense, hermeneutics is a set of rules and techniques for interpreting a text.

In antiquity, hermeneutics was the art of clarification, translation, and interpretation. In the Middle Ages, the main task of hermeneutics was to develop methods for interpreting biblical texts. In the 19th century F. Schleiermacher began to consider the possibility of applying hermeneutics not only to the Bible, but also to other texts. The interpretation of literary texts and legal laws developed. W. Dilthey paid special attention to the method of historical interpretation. Philosophical hermeneutics arose, which in the XX century. stratified into ontological, methodological and epistemological. The text began to be seen as a "trace", referring to the diversity of cultural practices, as the intersection of different contexts and fragments of experience, "moving into someone else's subjectivity." In hermeneutics, there are: as an object, a text or speech, the author of this text (the first subject) and the interpreter (the second subject). Through the context and subtext, the philosophical, aesthetic, moral, cultural, historical and other values of the author (the first subject) are displayed and their creative reinterpretation by the second subject, i.e. there is not only a reconstruction of the former, but also the formation of a new meaning of the text. The second (and then the third in relation to the first and second, etc.) subject in this situation comes to the fore as a source of meaning.

In the triad "author-text-reader" to assign the text of the author, R. Barth believes, this means, as it were, to stop the text, to endow it with a final meaning. The birth of a reader has to be paid for by the death of the author. However, the "death of the author", according to M. Foucault, is not final: the author ceases to be a creator, but becomes a certain function necessary for discourse or context, and this function is constantly changing.

The text requires cooperation from the reader and, according to U. Eco, suggests a double reader, naive and sophisticated. The former is almost always dominated by the author's semantic strategy, while the latter seeks to remake the text, i.e. reading a text is a process of co-creation. At the same time, the text is endowed with new meanings, becomes multidimensional and multilayered.

If natural science texts are characterized by the accuracy of meanings, the rigor of definitions and concepts, then in the texts of the humanities, along with the accuracy and rigor of meanings and definitions, there is ambiguity, uncertainty (in moderation), openness. After all, social and humanitarian knowledge is largely conventional, consensual in nature.

In addition to natural (sound and written; facial expressions expressing emotions, gestures, etc.), there are artificial languages created by people to solve certain problems: languages of art (painting, music, dance, architecture, cinema, etc.), scientific languages, formalized, machine languages, jargons, Esperanto, various conventional sets of signals and symbols that regulate the actions and actions of people. Machine language allows you to write down the programs of algorithms and the content of information stored in computer storage devices. In a formalized language, logical and mathematical signs and formulas are used. At the same time, a formalized language is not very suitable for expressing emotions as the most important aspect of the human spiritual world.

All complex self-developing systems (biological and social objects) contain within themselves special structures that encode the experience of the previous interaction of the system with the environment and control the system's reactions to new influences. In biology, the experience of adaptation of organisms to the environment is fixed in their hereditary code, and in the life of mankind, the programming role of culture is manifested. The suprabiological social programs stored in culture include a system of morals, traditions, habits, prescriptions, etc.

The most ancient form of social coding is actions and deeds as models of behavior, communication and activity for others: master (teacher) - student; adult - child etc. . The symbolism of the human body is capable of programming the actions and deeds of people: postures, gestures, facial expressions, etc.

Civilizational progress is accompanied by a number of stages in the development of social coding systems: preliterate society; the emergence of writing; typography; the advent of radio and television; advent of computers. All these stages are associated with the development and complication of language, natural and artificial. New ways of coding change the nature of communications, complicate the methods of including individuals in social ties, push the boundaries and complicate the forms of social behavior and activities.

N. I. Lobanova

LANGUAGE AND CONSCIOUSNESS: THE PROBLEM OF RELATIONSHIP

(AN EXPERIENCE OF ANALYSIS OF THE PHILOSOPHY OF LANGUAGE W. VON HUMBOLDT)

The author explores the question of the relationship between consciousness and language. The author comes to the conclusion that it is necessary to study these relationships in order to better study the relation of thinking to language, as well as the influence of language on consciousness (thinking), and vice versa.

Key words: consciousness, language, thinking, attitude, subject, object, being.

LANGUAGE AND CONSCIOUSNESS: PROBLEMS OF CORRELATION (AN ANALYSIS OF HUMBOLDTIAN PHILOSOPHY OF LANGUAGE)

The issue of the correlation of consciousness and language is discussed. It is argued that the research of these interconnections will highlight the relationship of thinking and language as well as the influence of consciousness on language and thinking, and vice versa.

Keywords: consciousness, language, thinking, relationship, subject, object, being.

The problem of the relationship between language and consciousness, language and thinking has always been at the center of psychological and philosophical research. This is not accidental, since the study of this issue allows not only to clarify the nature of consciousness itself and language as unique phenomena that determine everything human in a person, but also allows us to trace the development of a person, the process of the formation of his consciousness and self-consciousness, not only in the evolutionary social, but also on an individual and personal level. Consciousness and language are the two most important components of the human personality, which can be revealed only through the knowledge of each other, since one determines the development and existence of the other. And all theories of language in one way or another shed light on the development of consciousness, the formation of which occurs in language and thanks to language, due to which it is possible to trace the formation of human consciousness and, in particular, the most important component of its structure - self-consciousness. Among modern researchers (such as N. N. Avdeeva,

L. I. Bozhovich, A. K. Bolotova, I. V. Boyazitova, L. N. Galiguzova, M. V. Galizo, V. V. Davydov, I. T. Dimitrov, O. A. Kaba- check, M. I. Lisina, T. D. Martsinkovsky, M. V. Matyunina, G. I. Moreva, T. S. Mikhalchik, V. S. Mukhina, L. F. Obukhova, N. S. Pantina, A. V. Petrovsky, A. I. Silvestru, T. I. Feshchenko, A. G. Chesnokova, D. B. Elkonin, S. G. Yakobson and others), there was a point of view according to which self-consciousness first begins to manifest itself at 2.5-3 years, which is reflected in the language in the replacement of his name with the pronoun "I". So, L. I. Bozhovich wrote: “By the end of the second year, calling oneself by name is replaced by the personal pronoun “I”. The "I" system is the central formation that emerges towards the end of early childhood. The kid learns to separate himself from the adult, begins to treat himself as an independent "I", that is, he has the initial forms of self-consciousness.

W. Humboldt, J. Grimm, H. Plesner, M. Buber, J.-P. Sartre, A. A. Potebnya and others. W. Humboldt believed that “language begins

immediately simultaneously with the first act of reflection, when a person awakens from the darkness of passions, where the object is absorbed by the subject, to self-consciousness - here the word arises, as well as the first impulse of a person to suddenly stop, look around and decide. Based on this remark, the generally accepted judgment, widespread both in psychology and in everyday life, that the child’s self-consciousness awakens for the first time at 3 years old, when he first pronounces the pronoun “I”, is hasty and insufficiently substantiated, since self-consciousness awakens, following the thought of Humboldt, for the first time with the first articulate sounds, with the first words (at 7-8 months) "mother", "dad". And the first word spoken by a child arises as a result of the subjective work of thinking on the perception of objects. This first "word is an imprint not of the object in itself, but of its image created by this object in our soul" (cf. I. Kant's theory of the division of objects into phenomena and things-in-themselves). It should be noted that the connection between Humboldt and Kant is not accidental, because if we adhere to the point of view opposite to Kant, that we perceive objects as they really are, and not as they seem to us, then the meaning of language is reduced to the role of a simple tool, means communication that does not have a reciprocal connection with thinking. However, since everything is just the opposite, then language appears to us as a "special world", connecting the "world of external phenomena" and "the inner world of man". Then the understanding of the role of language changes significantly and our attention should be shifted from the instrumental use of language to knowing the “essence and mode of manifestation of things” in language (with the help of language - as they are expressed in it), “and not just on them ( meaning not only things, but also language

ka. - N. L.) flat utilitarian and practical meaning ". The first word of the child is not just a designation of the object that he sees or the need for which he feels, it is the beginning of the formation of his own worldview, contained in the word he said, since "the subjective is inevitably mixed with any objective perception" . The word is impossible without the action of the subject (it is a set of relations between the objective and the subjective), and the action of the subject in itself is evidence of the awakening of consciousness (self-consciousness) and is impossible without it.

When a child pronounces a sound corresponding to the object that he designates, then this, according to Humboldt, is evidence that he considers the object "different from himself", and just when the child pronounces the first word, a distinction occurs between himself and the environment. peace and the formation of an emerging self-consciousness.

The first word is an act not only of speaking, but also of simultaneous understanding of what is being said, which means that the first words are the result of the first attempt to reflect on the objects of the surrounding world (the action of which he will then transfer to himself), the first evidence of awakening self-consciousness.

Humboldt based his theory on the belief that man is predisposed "to the creation of consciousness and language", which are closely interconnected and realized in (through) each other: "Language is as ancient as consciousness" . If language is “practical, real consciousness”, then, accordingly, by studying it, we can also explore human consciousness. This means that the first word of the child speaks not only of the development of language ability in him, but also of the development of an emerging (that is, already existing

in its initial forms) of consciousness, which is carried out through language.

If, following I. Kant and W. Humboldt, we assume that a person can cognize something only from himself, that is, acting on an object (on a cognizable object) as a subject, and any naming of an object is at the same time a process of its cognition, then the child's first word is at the same time the first cognitive act of the consciousness of the acting subject. The first words of the child are the result of the process of “internal perception and creativity”, “from which it becomes quite obvious that objective truth (the correspondence of the word to the object called. - N. L.) stems from the fullness of the forces of the subjectively individual” (in this case, the child as a subject language situation - N. L).

Studying the influence of language on thinking, we can say that just as language is caused by thinking, so thinking develops through language. It is precisely the reverse influence of language on thinking that can explain the emergence of the first words in a child, as a result of the awakened language ability, which, acting in the child, prompts him through the naming of objects to distinguish between the objective and subjective, the world around him and himself as an individual, which finds its expression in pronunciation pronouns "I". By the age of three, the act of shaping the child's personal self-consciousness, which is a product of the development of his linguistic self-consciousness and its influence (interaction) on thinking, receives a distinct expression.

The “mystery of the emergence” of language in a child (his first words) is connected with the mystery of the separation into the objective and the subjective, the world around him and himself, and at the same time with the knowledge of himself as part of this world, in which (respectively, in me, if I part of this world) subjective and objective are reunited and

are separated only by the act of my reflection, my self-consciousness.

Since “language as a law determines the functions of a person’s mental power, therefore, the first word already presupposes the existence of the entire language” and the thought process in a child that precedes his direct speech activity, as L. S. Vygotsky proved, highlighting this function as a separate "pre-speech stage" of the development of thinking.

From the theory of W. Humboldt it follows that the word has three components: meaning, sound and their synthesis, which can only be born by an act of reflection (either about itself or about some object), which, in turn, is impossible without the participation self-awareness. Then the first word of the child tells us not only about the presence of consciousness in him, but, first of all, about the ongoing work of linguistic self-consciousness (which awakens along with the activation of the child’s language ability), during which the formation of personal self-consciousness takes place, which by the age of 3 receives grammatical design, which is confirmed by the pronoun "I", which the child begins to pronounce at about three years of age. It is no coincidence that the formation of a person is associated precisely with this pronoun, because the language realizes its beingness (its attitude to being and thinking) in grammar. Humboldt, using the example of the study of the Mayan and Yaruro languages (the people who lived on Casanari and in the lower reaches of the Orinoco), proved that "the language has a special form of the pronoun, with which the concept of being is constantly and exclusively associated" . Thus, the named languages “have a pronoun (the pronoun “I”), which, when used independently, replaces the verb to be” . Evidence of the connection of the pronoun “I” with being is the fact that by the age of three, a child begins to replace a proper name in the 3rd person with a

value of the 1st person. He begins to speak instead of “Peter wants” - “I want” (but before saying “Peter wants”, the child needs to realize that Petya is him). Humboldt warned that this should not be regarded as "a purely grammatical substitution of a name for a pronoun." This “substitutes, then, for a deeper linguistic inclination. The original, of course, is the personality of the speaker himself, who is in constant contact with nature” [Ibid.]. The immediate predecessor of W. Humboldt, J. Grimm, on whose works he relied, even believed that at the beginning, before all names, pronouns arose: “The pronoun, contrary to its name, not only replaces the name, but stands at the origins of any name.” A child who has the rudimentary thinking ability already says "I". He corroborated his observations with the Yajurveda: "The primordial being says 'I am I' and the person we are addressing now says it is I." Thus, this fact marks the beginning of a new stage in the formation of the child's consciousness, the transition from linguistic self-consciousness directly to personal.

According to Humboldt, language is "the great means of transforming the subjective into the objective." Following the reverse logic, we can say that the objective (speech) testifies to the presence of the subjective, with which it is associated, that is, to the child's thinking as a manifestation of the formation of his consciousness. A person can carry out the process of cognition of objective reality only “in his own way of cognition and perception, therefore, only in a subjective way”, i.e., any word that names a cognizable object speaks of the subjective work of thinking done, on the basis of which the development of consciousness takes place ( self-consciousness) of the child.

The most important thing in a language, according to Humboldt (in fact, what makes it a language), "is not confusion, but a clear distinction between thing and form, object and relationship." According to this, the language itself, by virtue of its structure, contributes to the division in thinking of the categories of subjective and objective, which will subsequently affect both the formation of speech activity and the formation of the child's self-consciousness, because in his speech activity the work of the spirit is manifested, which through the first articulate sounds testify to the beginning of the formation of this division. It should be noted here that it is precisely the articulate sound that distinguishes a person from an animal, since it expresses not just an intention or need, but, above all, the specific meaning of what is pronounced, since it is “a conscious action of the soul that creates it”, which once again indicates the action of consciousness in the process of pronouncing the first words of the child.

In general, all misunderstandings regarding the awakening of a child's self-consciousness stem from the fact that psychology has developed an erroneous understanding of what a word and language as a whole are. In order to understand how the child’s consciousness actually develops, we need to find out what language and the word are, since consciousness develops through the interaction of speech and thinking, which “is carried out in the word, and is not expressed only in it”, according to L. S. Vygotsky. Therefore, when we understand what a word (language in general) is, learn how language and thinking are interconnected, then we will be able to understand how the child's consciousness develops. As Humboldt writes, “we should feel less and less inclined to interpret languages as arbitrary signs and, penetrating deep into spiritual life, we will find in the originality of their structure a means of studying and cognizing the truth, as well as a form of the formation of consciousness and character” .

If language is imagined as a sign inanimate system that does not have an independent meaning, as is customary in psychology (“Language is a system of signs that serves as a means of human communication, thinking. The language of words is a socio-psychological phenomenon, socially necessary and historically conditioned ”), then, of course, that concept of the development of the child’s consciousness, which is now accepted in psychology, necessarily follows from this. However, if we understand language as the work of the spirit that constantly generates it, as “an organ that forms a thought”, then the modern concept of correlating the development of thinking and speech of a child needs to be revised. As for the “socio-psychological, socially necessary and historically conditioned”, then all this is secondary, external in relation to the true essence of the language, which is precisely expressed, finds its material embodiment in the socio-psychological, historical organization of man and society . The interpretation of language as a "system of signs", according to Humboldt, "is true only up to certain limits, but does not correspond to the truth beyond its limits, becoming dominant, kills all spirituality and expels all vitality" . The attitude to language as a sign system is also transferred to the word as a unit of language. So, it is widely believed that the word is only a designation, a sign of the subject. If this is so, then, of course, there is no work of consciousness, no reflection on objects in the first word of the child (as a rule, not related to him, but naming an object close to him). It occurs only with the utterance of the pronoun "I" at the age of three. But, as Humboldt noted, a word is a sign only “to the extent that it is used instead of a thing or a concept. However, according to the method of construction and action

viyu is a special and independent essence, individuality. If so, then the word combines two principles: subjective and objective. The objective is the object itself, which it names, and the subjective is understanding, the representation of a person (the subject of a linguistic situation) about an object that arises from a synthetic connection of sound and meaning, “the activity of the sense organs” “with the internal process of the activity of the spirit”. Then the first word appears before us as the result of the child's subjective internal process of "spiritual activity" (thinking). No wonder children at an early age are very prone to word creation, but this is not just an attempt to designate an object with one word or another. The “act of word creation” of a child is “part of a single process of language creation”, through which we can trace the process of personality creation, since language creation corresponds to the “development of thinking as a whole”.

The language itself constitutes the “inner, intellectual side of the language”: ideas fill the language with meaning, and sounds fill it with meaning. This intellectual side of the language is based on the independent work of the spirit and, combined with the sound form, forms a synthesis. Such a conjugation of the ideal and the material, arising as a result of this interaction, is the essence of the language. However, it is a mistake to identify this "inner, intellectual side" of language with the "intention of reason", since, according to Humboldt, the creative fundamental principle of language "should always be sought in the spirit". By the way, since linguists are still arguing among themselves what Humboldt means when using the concept of “spirit” (mind or mental abilities), it is necessary to clarify its meaning. As we think, the concept of "spirit" Gum-

Boldt uses not at all in the sense of something mental (the psyche itself is the result of the work of the spirit) or incorporeal, on the contrary, it is a kind of example, a symbol of the connection between the corporeal and the incorporeal, the impressions received by a person from the world around him, and inner linguistic instinct. On the basis of this combination of "purely intellectual power" "with the liveliness of the sensuous power of the imagination" which we find in the concept of spirit, the combination of sound and meaning that we have in language becomes possible, since language itself, in turn, turns out to be a product of the spirit. Otherwise, by presenting language only as the result of the work of the mind, we reduce it "to the level of simple rational practice."

In language, Humboldt believes, following Kant, it is not the objects themselves that find their expression, but our concepts, ideas about them, "formed by the spirit." These concepts precede, according to Humboldt [Ibid.], articulatory feeling and, accordingly, sound design. If we compare this with Vygotsky's assumption that there is a pre-verbal period in the development of a child, during which the first beginnings (attempts) of thinking take shape, then we can say that this pre-verbal development of thinking is also associated with the activity of language as an act of the spirit that has not yet entered into speech stage. After all, the formation of language, according to Humboldt, directly depends on the normal development of thinking and intelligence in general. Language is evoked in a child by the need to think, therefore everything connected with the spiritual activity of the language “must necessarily contribute to the successful movement of thought”, since, according to Humboldt, the impulse of the human spirit, awakening the language in it (in man), strives to unite the “linguistic form

and individual form of the spirit. This becomes possible because language has a dual nature: it is the last stage in the development of thinking, its inevitable finale (without which the improvement of thinking and consciousness as a whole is impossible) and at the same time the “natural development of innate” language ability, only thanks to this mutual influence their correct development is ensured. . It is precisely due to the interdependence of language and thinking that it is possible for the latter to pass from the pre-speech stage to the speech stage and the formation of normal speech self-expression in the child.

To create a concept of an object, the work of the spirit is required, which forms from a simple name denoting an object, “a certain category of thinking or speech”, the full meaning of which is concretized simultaneously with the conceptual work of thought and sound designation. Consequently, the spoken word is a “new act of linguistic self-consciousness” [Ibid.], since it has acquired its conceptual and sound form from a conceivable designation. Here the work of the sense organs and external impressions merge with the work of thinking, giving birth to a new word. This means that every word of a child is an act of developing linguistic self-consciousness, since it is a synthesis of the work of the spirit (thinking) and the organs of speech.

The development of linguistic self-awareness contributes to the formation of a child's personal self-awareness, which is reflected in the child's language, in the features of his grammar (for example, replacing a name with a pronoun, etc.).

Humboldt's philosophy of language expressed a whole worldview that revealed the psychological and linguistic aspects of the study of language (and consciousness) from an ontological, existential point of view (which allows

subsequently M. Heidegger, based on the concept of W. Humboldt, created his own theory of the relationship of being, language and consciousness). In our opinion, the discoveries made by W. Humboldt are still insufficiently analyzed and

deserve closer attention and study, as this will allow a different look at the mystery of the emergence and formation of language and consciousness, will create an alternative to modern psychological theories of consciousness.

BIBLIOGRAPHY

1. Developmental and pedagogical psychology / Ed. A. V. Petrovsky. - M.: Enlightenment, 1979.

2. Vygotsky L. S. Questions of the theory and history of psychology // V. Humboldt. Sobr. cit.: In 6 vols. T. 1. - M .: Pedagogy, 1982.

3. Vygotsky L. S. Psychology. - M.: Eksmo-Press, 2000.

4. Humboldt W. Latium and Hellas // W. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

5. Humboldt V. On the influence of the different nature of languages on literature and spiritual development // V. Humboldt. Selected works on linguistics. Moscow: Progress, 1984.

6. Humboldt V. On the emergence of grammatical forms and their influence on the development of ideas // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

7. Humboldt V. About thinking and speech // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

8. Humboldt V. On the distinction between the structure of human languages and its influence on the spiritual development of mankind // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

9. Humboldt V. On the comparative study of languages in relation to different eras of their development // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

10. Komlev N. G. The picture of the language in the dictionary and the grammar of Jacob Grimm // W. Humboldt and the Brothers Grimm - works and continuity of ideas. - M.: Publishing House of Moscow State University, 1987. S. 24-46.

11. Psychological Dictionary / Ed. V. V. Davydova. - M.: Pedagogy, 1983.

12. Junker K. Reasoning about the unity of the concept of W. Humboldt's creativity // W. Humboldt and the Brothers Grimm - works and continuity of ideas. - M.: Publishing House of Moscow State University, 1987. S. 62-80.

1. Vozrastnaja i pedagogicheskaja psychologija / Pod red. Petrovskogo A.V.M.: Prosvewenie, 1979.

2. Vygotskij L. S. Voprosy teorii i istorii psihologii // L. S. Vygotskij. sobr. soch. V6t. T. 1. - M.: Pedagogika, 1982.

3. Vygotskij L.S. Psychology. - M.: JEksmo-Press, 2000.

4. Gumbol'dt V. Lacij i JEllada//V. Gumbol "dt. Izbrannye trudy po jazykoznaniju. - M .: Progress, 1984.

5. Gumbol'dt V. O vlijanii razlichnogo haraktera jazykov na literaturu i duhovnoe razvitie // V. Gumbol "dt. Izbrannye trudy po jazykoznaniju. - M .: Progress, 1984.

6. Gumbol "dt V. O vozniknovenii grammaticheskih form i ih vlijanii na razvitie idej// V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

7. Gumbol "dt V. O myshlenii i rechi // V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

8. Gumbol "dt V. O razlichenii stroenija chelovecheskih jazykov i ego vlijanie na duhovnoe razvitie chelove-chestva // V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

9. Gumbol "dt V. O sravnitel" nom izuchenii jazykov primenitel "no k razlichnym jepoham ih razvitija // V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

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11. Psihologicheskij slovar" / Pod red. V. V. Davydova. - M.: Pedagogika, 1983.

12. Junker K. Rassuzhdenija o edinstve koncepcii tvorchestva V. Gumbol "dta // V. Gumbol" dt i brat "ja Grimm - trudy i preemstvennost" idej. - M.: Izd-vo MGU, 1987. S. 62-80.

The language has the following features:

- cognitive;
- communicative;
- information;
- pragmatic;
- appraisal.

- oral;
- written;
- internal.

One of the main directions in the development of modern man is associated with his sign-symbolic activity. Therefore, modern philosophy is necessarily a linguistic (linguistic) philosophy.

The content of consciousness, developed in the process of joint activity of people and expressing their socio-cultural experience, must be manifested, embodied in an objectified object-material form that exists independently of individual individuals. The two-layer, two-level nature of the existence of consciousness, which was mentioned above, also implies the duality of the form of its expression.

Along with coding, the embodiment of the content of consciousness in the corresponding neurodynamic structures of the individual psyche, information about sociocultural experience, transmitted, broadcast from generation to generation, should be given to people in the form of reality, "roughly, visibly" presented to their personal perception.

The emergence and development of consciousness as a socio-cultural phenomenon, a specifically human form of mastering the world, is inextricably linked primarily with the emergence and development of the spoken language as a material carrier, the embodiment of the norms of consciousness. Only when expressed in language does the collectively developed consciousness act as a kind of social reality.

Along with the verbal spoken language, the content of the collective representations of consciousness can also be expressed, objectified in material phenomena of a different kind, which in this case, like the spoken language, acquire a sign function. A material phenomenon, a material object performs a symbolic function, or the function of a sign, becomes a sign if it expresses some content of consciousness, becomes a carrier of certain sociocultural information. In this situation, this phenomenon or object acquires meaning or significance. Separate signs are included in some sign (or semiotic) systems, subject to certain rules of construction and development. Such are the sign systems of natural (spoken or written) language, artificial languages of science, sign systems in art, mythology, religion.

Speaking about a sign, it is necessary, therefore, to clearly distinguish between its informational and semantic aspect, the sociocultural information embodied in the sign, its meaning and meaning and the material form, the "shell", "flesh" of the sign, which is the bearer of certain sociocultural information, meaning, meaning. . So, expressions of colloquial speech, which, like material objects, are a combination of sounds or lines on paper, have certain meanings or meanings. A piece of cloth has a certain meaning when it is a flag or banner. Deep meaning for religious consciousness is embodied by objects of worship, which for the uninitiated can simply act as everyday objects. All these meanings exist insofar as they express a certain idea of the national, state, religious, etc. consciousness.

It is important to understand that a sign is a sign precisely in the unity of these two sides. There is no sign without its matter, flesh, material shell. But it would be a serious mistake to reduce the sign to the latter. The sign is a functional formation, it becomes a sign, since its material reality acquires a sign function. It is clear that this or that material object can perform a symbolic function only in the context of a certain culture. What for people of a certain society, a certain culture contains a meaning known to them, a symbolic meaning known to them, is perceived by people who do not belong to a given society or culture, as an ordinary material object with ordinary spatial, energy, color, etc. properties. It is necessary, for example, to understand the language of religious temple symbolism in order to discern a certain semantic meaning in the architectonics of a temple.

A sign is the relationship between a signifier (in the form of a letter, picture or sound) and a signified (the meaning of a word or concept). The linguistic sign corresponds, as a rule, to the word, in the form of which they see the minimum unit of the language. The ability of any sign to designate some phenomenon, property, relation is usually called its value, or concept. For example, the concept of a stone is associated with an object with the properties of hardness, gravity, shape, etc. The set of properties that form the concept of a stone or the meaning of the word "stone" is in no way connected with an arbitrary sequence of alphabetic characters or pronounced sounds k-a-m-e -n-b, which express it. This concept could be expressed by any sign - a signifier, as evidenced by its spelling and pronunciation in various languages. Thus we notice that the connection between sign and meaning, signifier and signified is arbitrary, i.e. it is not determined by anything either from the side of the sign or the side of the meaning. Sign and meaning are mutually definable: a sign is always something that matters, and meaning is what is indicated by a sign, expressed in its written, visual or sound form.

It should be noted that the term "sign" itself has a long history from ancient philosophy to today's computer simulation.

Already Plato distinguishes the ability of language to represent objects through a relationship of similarity between the signifier and the signified from the ability of language to act on the basis of an agreement, an agreement. The arbitrariness of the sign is more clearly seen in the Stoics. By signifier they meant that which is perceived, and by signified, that which is understood. The semiotic properties of the language, expressing its ability to designate phenomena, became the subject of philosophical searches of medieval thinkers from Augustine to Thomas Aquinas. The properties of the sign attract with their searchability, versatility and variety of possibilities for its use. Some signs differ from others in the way they designate objects. Therefore, signs have always tried to classify. Each type of sign was associated with the role that it played in human life.

One of the first modern classifications of signs is considered to be the division of signs into three main types, proposed by C. Pierce.

He singled out "iconic signs", "index signs" and "symbol signs". The iconic sign bears a resemblance to what it stands for; the index sign can play the role of a sign (smoke is a sign of a fire) or a symptom (heat is a symptom of high temperature); a sign-symbol operates on the basis of an agreement on what it will denote.

The most common classifications of signs, as a rule, come down to dividing them into non-linguistic and linguistic, or into natural and artificial. Thus, Husserl divides signs into "signs-indicators" and "signs-expressions". He refers the first of them to non-linguistic signs representing or replacing any objects. These signs do not express consciousness and cannot serve as a means of communication. The second signs are linguistic signs that express acts of consciousness and serve as a means of communication between people. There are classifications of signs of a more general form. In them, all signs are divided into natural and artificial; moreover, artificial signs, in turn, are divided into linguistic and non-linguistic. In addition, linguistic signs are divided into natural languages (for example, national) and artificial (for example, the languages of science), and non-linguistic signs - into signals, symbols and other signs. Properties of artificial languages of mathematics, symbolic logic, chemistry, etc. derived from the sign features of the natural languages of human communication.

Any kind of sign, no matter what classification it is included in, presupposes a relationship between the signified and the signifier. True, the very nature of these relationships varies depending on the different properties that are manifested in them. Thus, the action of natural signs-signs is based on the actual determination of the signifier by the signified. Whereas the similarity of the signifier and the signified, for example, in signs-drawings, is supported by already defined conventions. And the arbitrary nature of national languages or signs-symbols is determined mainly by conventional (contractual) conditions. For example, the word "table" implies the agreement that it will act as a sign of those objects at which one can sit. The "+" sign expresses a conventional rule - the symbol of the arithmetic sum of numbers or (if it is red) - the symbol of medical care. If we come across, for example, signs-allegories, then they can be expressed in the form of an artistic image-symbol (for example, "The Cliff" - the title of the novel by I.A. Goncharov - is an allegorical symbol of the spiritual drama, the life "cliff" of the heroine). Gestures of hands, fingers, facial expressions, body postures, pantomimes, etc. have secondary sign properties and can play the role of ways of communicating people (for example, "shoot with eyes" - a gesture of a person who seeks to attract someone's attention to himself; "wrinkle his forehead" - a gesture of a person thinking about something or dissatisfied with someone ). Signs-signals contain information that fixes the relationship of direct dependence between its source and carrier (for example, the transmission of information by means of radio or telegraph signals).

Thus, the differences in signs (whatever classifications of signs we encounter) are relative. There can be no causal relationship between a sign and what it stands for. Just a sign may have elements of similarity with the designated object, but may not have any resemblance to it. The lack of similarity with the designated object turns the sign into an indispensable tool for generalizing objective properties and relations. The meaning of any kind of sign is "read" when the rules or conditions of the contract are formulated regarding the functions that it must perform, when native speakers determine the nature of the similarity in the designation relationship. The arbitrariness of a linguistic sign can be corrected by the desires of people to liken its properties to some objects, and vice versa, the degree of similarity between the signifier and the signified decreases or increases depending on what rules-conventions are accepted in a given community of people. Knowledge, fixed in the meaning of the word-sign, is perceived and deciphered thanks to the linguistic abilities of human memory.

consciousness psyche perfect reflection

The memory of people contains elements of logical, encyclopedic, lexico-semantic and pragmatic abilities. Logical abilities are embodied in the features of deductive or inductive inference, as well as in the ability to operate with the corresponding signs. Encyclopedic abilities express our knowledge of the language. Lexico-semantic skills are based on the use of various methods of synonymy, polysemy, homonymy, as well as on the use of metaphor, metonymy and other semantic figures of the language. Pragmatic skills are conditioned by our linguistic experience, which allows us to use the language of a given culture, taking into account its historical, social and other life limitations and in accordance with our goals, needs, desires, interests. With the help of language, we fix, remember, store, reproduce and pass on from generation to generation the knowledge acquired in our lives, exchange knowledge that has been accumulated in different cultures.

The arbitrary qualities of language endow it not only with an unlimited number of degrees of freedom in human communication, but also turn language into an indispensable means of expressing various acts or states of our consciousness: mental, sensual, emotional, volitional, mnemonic, as well as acts and states of conviction derived from them, faith, doubt, fear, guilt and many others. The use of language for the purpose of communication and expression of consciousness is associated with speech in its oral and written forms. At the same time, as we already noted in the previous paragraph, the internal form of speech differs significantly from the external one. The listener or addressee receives a speech stimulus, some piece of knowledge in the form of an oral, sounding or written word. He spends the effort necessary to decipher the message against the background of specific situations of communication and being. Each word, phrase or statement denotes objects, actions, properties, relationships. Denoting them, language as a system of signs replaces the objective world, its properties and relations. For example, the word "cat" refers to a certain type of animal. With its help, we fix the action of this animal - "the cat is running", highlight a specific property - "the cat is gray", correlate the cat's behavior in a certain situation - "the cat is running up the stairs", etc.

Speech is an individual act of addressing a person to language as a social and cultural phenomenon. It presupposes the combinatorial ability of a speaking person, his ability to use language to express sensual images, thoughts, emotions, will, memory. Speech is provided by the resources of the human speech organs, which allow articulating and pronouncing sounds and sound combinations. The free combination of signs and arranging them in the desired sequences - statements made orally or in writing - is the main purpose of speech. That is why they say that without speech there is no language, although the opposite is also true: without language it is impossible to judge a person's speech ability. The needs of people's communication dictate compliance with the formal and normative requirements of the language in speech: spelling (writing), phonological (pronunciation), syntactic (sentence organization), semantic (meanings of words and other elements of the language) and pragmatic (features of using the language in specific situations). Speech formation of acts or processes of consciousness is carried out by means of phonology, syntax, semantics and pragmatics of the language. Language and speech provide expressiveness of consciousness by joint efforts.

Knowing the language, a person doubles his possibilities of conscious attitude to the world, revealing it by means of sensory and linguistic experience. Language appears in the role of a universal mediator in the relations of consciousness and being. Human consciousness can deal with language itself just as much as it can assume the existence of an external world. It does not at all follow from this that language is identical to being and consciousness.

A peculiar form of such movements in the semantic content of consciousness is the work of consciousness with symbols. Symbols are always associated with some way, which distinguishes them from abstract ideas, theoretical concepts. At the same time, if the meaning of the image is aimed at the reproduction by consciousness of this particular reality in its certainty and specificity, then the symbol, through the image of this particular reality, points to some content associated with it, embodied in a certain specificity, but not reducible to it. For example, the image of a lion is aimed at fixing the originality of this beast, distinguishing it from other predatory animals related to it. But the idea of a lion, which does not lose its figurativeness, can acquire a symbolic meaning, a symbolic meaning, pointing to strength, courage, aggressiveness as some kind of deep realities embodied in this living creature. In other words, through immediate concreteness in the symbol "shines through", some wider or deeper reality is manifested, a representative, a manifestation, the embodiment of which is this concreteness.

Symbol, symbolization, symbolic consciousness have been and are of exceptional importance both in the history of culture and at its present stage. An exceptionally important role was played by symbols in the emergence of culture and in the early phases of its existence. All archaic consciousnesses, all mythology is permeated with symbols. Without symbolism, one cannot imagine art, theoretical consciousness, including science, is somehow connected with symbolism. In particular, it is always possible to trace the genetic connections of the original theoretical concepts with symbols, the significance of symbolic consciousness for the mobility, "openness" of scientific thinking. The role of symbolism in practical consciousness is also very great. For example, the mobilizing role of symbols in social movements, in state building is quite clear (in particular, the symbolism of banners, flags, coats of arms, emblems, etc., in which, despite a significant touch of conditional symbolism, deep semantic content nevertheless peeps through) .

In all situations of implementation of the sign-symbolic function, the meaning or meaning associated with it, expressing a certain content of consciousness, are of an ideal nature. Like the ideality of a mental image, the ideality of the meaning and meaning of signs, sign-symbolic systems is primarily due to the fact that these meanings and meanings express a certain program of action for people who perceive this meaning and meaning in a given system of culture. A drawing of a building that an architect intends to build, or a drawing of a machine that a designer is about to create, are real, material sheets of paper. However, in addition, the image of the future building (or machine) is embodied in the drawing, a certain meaning as a plan, project, program, a certain result of the creative work of consciousness is embodied.

Consciousness arises in the practical activity of people as a necessary condition for its organization and reproduction. The most important milestone in the development of human culture is the division of spiritual and physical labor, the isolation of the production of the phenomena of consciousness as a special, spiritual, production. In turn, in spiritual production, the production of norms and ideas of consciousness, theoretical consciousness, moral, religious, political and other types of consciousness stand out.

Touching upon the question of the nature of the influence of language and speech on our consciousness of the world, it is advisable to invade the modern philosophy of language. Formation in the XX century. philosophy of language aroused interest in its nature, gave rise to differences of opinion and increased competition between them. But unlike the empirical and rationalistic paradigms of traditional ontology and the theory of knowledge, the new models of language were united by the general thesis, according to which the relation of consciousness to being is linguistic. Language permeates all structures of being and consciousness. Of course, it is necessary to distinguish the existence of the external world from language, just as it is necessary to separate consciousness from language. However, the awareness of the external world by a person is so closely connected with language that the desire of individual philosophers to separate consciousness and being from language is an unnatural act and, in fact, this is impossible. After all, the consciousness of being necessarily becomes complete only in linguistic forms and with the help of linguistic means, and the expression of acts of consciousness and their exchange (communication) without language is difficult to imagine. Language becomes a way of conscious construction of the world.

The autonomy of the "realm of consciousness" and the "realm of language", which has been entrenched in traditional philosophy, today seems naive and straightforward. It is possible to correlate thought with the form of a sentence and call a sentence a complete form of expression of thought if we are aware that consciousness and language are closely interconnected. In other words, thought and language are connected not just in a formal way by means of speech. Language penetrates through the speech ability of a person into the deepest, basalt levels of his bodily, mental, unconscious organization and turns into a natural mechanism of consciousness. If a person cannot say something in speech, then, apparently, he is not aware of it, and vice versa, what he is not aware of, it is difficult to say anything articulate about that, and even more so to say so that it was understood by others.

Consciousness uses language as a tool for expressing being. Language has a structure different from the structure of consciousness. But each word of the language, each sentence corresponds to a certain reality of being, the reality of the external world, the reality of other people. The word doesn't just tell us something about something or someone. With it, we certify the consciousness of another person. The consciousness of other people is revealed to us in the word. The word is embedded in a cultural tradition; it has its own destiny. Through the word, through the text, the person himself and his consciousness are "included" in tradition and culture. If one person understands a subject, then he does it differently than another. In principle, the knowledge of the world and the knowledge of another resembles communication with something alien. Everything can be alien: other worlds, histories, cultures, societies, consciousnesses. To recognize someone else's, you need to translate from a "foreign" language into "one's own". The mechanism of translation from one language to another is a universal mechanism of life, knowledge and communication of people. Thanks to it, people achieve understanding of each other, people of the modern era understand people of other historical epochs, people of one culture and one society understand people of another culture and another society. Through language, consciousness is associated with culture, and culture affects consciousness through language. Culture is everything that people have done and are doing, and language, as Sapir said, is what people thought, were aware of, and what they think, are aware of. From a cultural point of view, language is not only a mechanism of culture, inheritance, accumulation of knowledge, exchange of knowledge and experience, but also a way of understanding culture.

The more we think about the nature of language, the more we become convinced that the proximity of language to consciousness and being is so great that it is difficult to overestimate its role in their expression and designation. That is why different philosophical positions agreed on the role of language in human life. Just as being cannot be the subject of extraneous consideration and cognition (because a person is not able to go beyond its limits and take the position of an outside observer), so language is inextricably linked with a person and one cannot get rid of it and resort to some other, non-linguistic means, one cannot, as Wittgenstein remarked, break out of one's "linguistic skin".

Today, the study of the role of language in cognition and communication is considered, perhaps, one of the most productive approaches that give a fairly complete picture of its nature. On the one hand, language is an organic ability of consciousness associated with all its structures, as well as with the psyche, the unconscious, and the body. On the other hand, language is considered as a universal means of communication with all the ensuing social and cultural-historical consequences. The advantages of this approach to language lie in its interdisciplinary possibilities, which combine the universality of philosophical observations and the specific meanings of a number of specialized fields of knowledge (linguistics, psycholinguistics, psychology, disciplines of historical, social and cultural cycles). The discussion of the functional purposes of language within the framework of this paradigm sheds light on various mechanisms and structures of consciousness. Thanks to the phonological, syntactic, semantic and pragmatic features of the language, the necessary conditions for its functioning in the mind are created. The functions of language realize the creative potential of consciousness for the production of new knowledge, make the content of our consciousness available to another, and the content of the consciousness of another - accessible to us. Such cognitive and communicative acts of consciousness are especially important when cognition and communication become ways of people's joint activities.

The ability to represent being in human consciousness is considered to be the basic function of language. It is realized in the ability of a linguistic sign to designate, replace and generalize the objective world, its properties and relations. Language represents the world in consciousness, relying on its representative abilities. Representation is the generic ability of a person, his body, the mental organization of individual organs of the body, the unconscious psyche, consciousness, and not just language. The integral nature of the human ability to represent does not simply indicate the social, cultural-historical, mental and bodily commonality of the origin of consciousness and language. There are three main ways of representing being in consciousness: representation through actions, through perception, and through language. These three modes of representation have relative autonomy and interact with each other.

Representation through action is achieved through the motor-motor acts of the body and its individual organs. Sometimes this type of representation is called kinesthetic, and its effect is to acquire the skills to act with something. For example, the idea of tying a knot is realized in a certain sequence of actions. When we learned how to tie a knot, we acquired the skill of fixing it in a sensual scheme or image. The sensory representation of knowledge about how we tie a knot "rolls up" into a familiar scheme and acquires "independence" in certain types of sensations and perceptions. The linguistic representation of the knot tying procedure undoubtedly takes into account the kinesthetic, motor and sensory experience of its representation. It is completely autonomous and is not connected with him either spatially or temporally. Its verbal form captures a sequence of statements about how to tie a knot in a generalized, symbolic form. With the help of verbal instructions, we ourselves can represent the operation of tying a knot in a sensory-figurative form and reproduce it in actions, we can inform another about this operation, pass on our experience of tying knots to another generation. The connections of kinesthetic and sensory representation with its linguistic counterparts convince us that they are rooted in the communicative and cognitive abilities of linguistic signs.

The representative function of language interacts very closely with its intentional capacity. The properties of orientation, or intentionality, of language express the universal and deep qualities of human communication and consciousness. The intentionality of the language is manifested, first of all, in pointer words (for example, in pointers of a place like "there", "here", "here", etc., in pointers of time - "then", "when", "now" etc., in reason indicators - "why", "because", "what for", etc.). The list of pointer words of any language is very extensive and not a single type of human activity can do without their use. Certain actions and gestures can act as pointers. Wittgenstein noted that even raising a hand up means an intentional action with all its inherent power (energetic), cognitive (informational, generalizing) and communicative (sign, symbolic) qualities. The guiding, or indicative, functions of the language significantly enhance the cognitive and communicative potential of consciousness.

The nominative function of the language realizes the ability of the word to name, recognize and communicate information about objects. Let us make a reservation right away that the nomination becomes possible thanks to the representative and intentional resources of language and consciousness. Naming an object, we simultaneously represent it in some word or phrase, point to it or its properties. The meaning of each word is knowledge, information that summarizes the set of objects, properties or relationships that it denotes. For example, the word "house" can generalize any buildings as human dwellings. The words "I", "you", "that", "this", "there", "then", etc. contain generalized indications of attitude to some objects (for example, "this house", "that person"). The instrumental and cognitive possibilities of a word directly depend on its communicative merits. After all, naming presupposes not just the final result of cognition, but an act of communication, the transmission of a message. In the history of human communication, the meaning of a word can change, the word becomes polysemantic or becomes synonymous with other words.

The nomination reveals the action of pragmatic factors that define and specify the attitude of a person to what is indicated by this name for the purposes of everyday life, cognition and communication. Through the nomination, the conscious activity of a person acquires a generally significant status of means and forms of communication. The nominative means of the language make it possible to carry out: firstly, the cognitive function of determining the conceptual form of consciousness, and secondly, the communicative function of coordinating this conceptual form with the requirements of communication. Such conciliatory work involves the formation of speech structures of consciousness in accordance with the phonological, syntactic, semantic and pragmatic requirements of the language. As noted by L.S. Vygotsky, thought is not simply expressed in the word, but is accomplished in it. The structure of nomination, or naming, always unfolds into verbal communication. It is consistent with the competence of a person, his awareness of the subject area, which is called the given word.

The breadth and depth of the nomination are indispensable conditions for the correctness of the meaning of words and sentences. Behind the name, states of delusion of consciousness, incorrect or illusory perception, errors in conscious actions, and even the intention to hide the truth can be hidden. Two settings affect the nomination. One of them is expressed by an opinion-assessment, and the other - by an opinion-statement or assumption. For example, when nominating, the word "believed" can express an opinion-evaluation or value judgment containing the meaning of true or false ("I believe that you were wrong"). Whereas the word "think" or "believe" expresses an opinion-suggestion and gives the statements in which it occurs, the meaning of conjecture or plausibility, for example "I think (I believe) that he had reasons for being late." The relationship between the speaker and the listener is determined by the general context of the speech situation of communication with its inherent spatial and temporal limitations.

In real speech, the situation of naming differs, for example, from the situation of narration (literary, historical, documentary, etc.). In it, the speaker implements three functions:

- the function of indicating what is the referent in a speech situation;
- the function of informing, telling the listener what he had or wants to say (thus he takes responsibility for the truth of the message);
- the function of interpreting and evaluating what is being communicated to the listener, coloring speech in emotional tones.

Whatever a person does, he constantly talks, and even when he works or rests, he listens or thinks. It is human nature to speak in exactly the same way as to walk or breathe. We very rarely think about what language is and how communication with other people is possible? The impact of language on us is so universal that it is difficult to say with certainty and unambiguity whether it is an innate ability or we learn to speak, gradually mastering it. One thing is clear, that a person's awareness of his own being in the variety of his relations to the world, to another and to himself is largely determined by the possibilities of his language. Language provides him with the necessary conditions and means to overcome the limitations of his psychosomatic experience, go beyond it and satisfy his vital, cognitive and communicative needs.

Such a fundamental role of language in conscious activity is determined by the natural (mental and bodily) and cultural-historical nature of man. Man created language as a means of his life, with the help of which he could both adapt to the environment, reveal the secrets of nature and influence it, and express his own states of consciousness and thoughts, experiences, desires, memories, communicate something to other people.

Each of us from the moment of birth receives a language as a ready-made, existing set of means, rules, norms of people's communication. He uses them in order to communicate his thoughts to another in the form of written or oral speech. When speech is built according to the rules of the language, it becomes understandable to another person. Our speech is our individual ability to use language as a coherent set of socially significant means of communication. "The gift of speech" (an expression of the outstanding linguist F. Saussure) is an ability that "grows" from the mental and bodily depths of a person, has a pronounced biogenetic dependence and uses language. Without going into details of the distinction between speech and language, let us point out the commonality of their connections rooted in history, culture, society, human communication, in the human psyche and body. The conjugation of language and consciousness, its role in the acts of consciousness makes us rather talk about the speech-conscious activity of a person. Embodied in speech, the language functions in consciousness in accordance with the needs and goals of a person in everyday life and communication, in cognition and evaluation, in decision making, storage, reproduction and transmission of one's experience to other generations of people. The body, its organs, psyche and consciousness are "impregnated" with the properties of speech.

Think and analyze. At different times, representatives of different schools put forward their theories regarding this process, and each of them took as a basis any one aspect of philosophical knowledge. One of the most significant trends in this science was the school of idealist philosophers who believed that the idea is primary in relation to everything else. They agreed that consciousness and language are closely related, but they were sure that not a single thought in its pure form can be expressed in words. By the way, modern scientists also come to such conclusions. Recent medical research on this issue has shown that a person thinks in images, that is, three-dimensional visual pictures that form in his mind during the entire process of thinking about a problem. Consciousness is closely connected with thinking, since it allows a person to direct this entire process in a certain direction.

Consciousness and language interact with each other through a complex set of psychophysical elements within the person himself, however, a person does not always have the opportunity to convey a certain thought to others. Such famous philosophers of antiquity as Parmenides, Aristotle, Heraclitus and Plato investigated this issue very deeply. Thought itself in Ancient Greece was perceived as inseparable from language, which was reflected in the concept of logos (the unity of word and thought).

Thought is engaged in a detailed study of the problems associated with the analysis of language, as well as its connection with the cognition of the surrounding reality. Consciousness and language are so closely interconnected that it is simply not possible to study these philosophical categories separately.

In the late 19th and early 20th centuries, a new trend arose among thinkers called the "philosophy of language", which made a significant contribution to the development of philosophical thought. The beginning of this direction was laid by the famous philosopher and linguist who paid great attention to the interaction of language, consciousness and subconsciousness. Some thinkers tried to completely tie consciousness and language to each other, believing that by influencing speech, we change our consciousness and perception of the world.

If we take common languages, then most often it is defined as a system of signs that serves as a means of human thinking, communication and self-expression. Thanks to this system, knowledge of the world around is carried out, as well as the formation and formation of a holistic personality. Consciousness and language in philosophy are so intertwined with each other that it is simply impossible to separate them. Moreover, many medical studies have shown that competent and coherent speech, which fits into the framework of logic and correct word formation, is an integral part of the consciousness of a healthy person. Language is not only a specific means of storing and transmitting information, but also a means of controlling human behavior, since it is also inseparable from human gestures and facial expressions.

In conclusion of our article, it should be emphasized that language and consciousness have a mutual influence on each other, thanks to which one can learn to control them. With the systematic development of speech, one can also detect positive changes in a person’s consciousness, that is, his ability to objectively analyze everything that happens and make decisions correctly. Currently, many scientists are conducting extensive research in this area, revealing new relationships between these concepts. I would like to believe that soon scientists and philosophers of our time will delight us with new discoveries in this area of the human psyche, thanks to which humanity will continue to conduct new research on this topic.